Dhammacakkapavattana Sutta
Samyutta Nikaya LVI, 11

Setting in Motion the Wheel of the Dhamma

Translated from the Pali by Bhikkhu Bodhi

Thus have I heard. On one occasion the Blessed One was dwelling at Baranasi in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus of the group of five thus:

"Bhikkhus, these two extremes should not be followed by one who has gone forth into homelessness. What two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathagata has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana.

"And what, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision ... which leads to Nibbana? It is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana.

"Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

"Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to re-becoming, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for becoming, craving for disbecoming.

"Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

"Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this noble eightfold path; that is, right view ... right concentration.

"'This is the noble truth of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of suffering is to be fully understood': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of suffering has been fully understood': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This is the noble truth of the origin of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the origin of suffering is to be abandoned': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of the origin of suffering has been abandoned': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This is the noble truth of the cessation of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the cessation of suffering is to be realized': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of the cessation of suffering has been realized': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This is the noble truth of the way leading to the cessation of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the way leading to the cessation of suffering is to be developed': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of the way leading to the cessation of suffering has been developed': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"So long, bhikkhus, as my knowledge and vision of these four noble truths as they really are in their three phases and twelve aspects was not thoroughly purified in this way [*], I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans. But when my knowledge and vision of these four noble truths as they really are in their three phases and twelve aspects was thoroughly purified in this way, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans. The knowledge and the vision arose in me: 'Unshakeable is the liberation of my mind. This is my last birth. Now there is no more re-becoming."

This is what the Blessed One said. Being pleased, the bhikkhus of the group of five delighted in the Blessed One's statement. And while this discourse was being spoken, there arose in the Venerable Kondanna the dust-free, stainless vision of the Dhamma: "Whatever is subject to origination is all subject to cessation."

And when the Wheel of the Dhamma had been set in motion by the Blessed One, the earth devas raised a cry: "At Baranasi, in the Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One, which cannot be stopped by any recluse or brahmin or deva or Mara or Brahma or by anyone in the world." Having heard the cry of the earth devas, the devas of the realm of the Four Great Kings raised a cry: "At Baranasi ... this unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One, which cannot be stopped ... by anyone in the world." Having heard the cry of the devas of the realm of the Four Great Kings, the Tavatimsa devas ... the Yama devas ... the Tusita devas ... the Nimmanarati devas ... the Paranimmitavasavatti devas ... the devas of Brahma's company raised a cry: "At Baranasi, in the Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One, which cannot be stopped by any recluse or brahmin or deva or Mara or Brahma or by anyone in the world."

Thus at that moment, at that instant, at that second, the cry spread as far as the Brahma-world, and this ten thousandfold world-system shook, quaked, and trembled, and an immeasurable glorious radiance appeared in the world surpassing the divine majesty of the devas.

Then the Blessed One uttered this inspired utterance: "Kondanna has indeed understood! Kondanna has indeed understood!" In this way the Venerable Kondanna acquired the name "Anna Kondanna-Kondanna Who Has Understood."

oOo

Note:
[*] The three phases (tiparivaa) are:

(i) the knowledge of each truth (sacca-nana), e.g., "This is the noble truth of suffering";
(ii) the knowledge of the task to be accomplished regarding each truth (kicca-nana), e.g., "This noble truth of suffering is to be fully understood"; and
(iii) the knowledge of accomplishment regarding each truth (kata-nana), e.g., "This noble truth of suffering has been fully understood."

The twelve modes (dvadasakara) are obtained by applying the three phases to the four truths.

Introduction to the First Discourse:
Dhammacakkappavattana Suttaby Narada Maha Thera

oOo

"The best of paths is the Eightfold Path. The best of
Truths are the four Sayings. Non-attachment is the best of states.
The best of bipeds is the Seeing One." The Dhammapada

Ancient India was noted for distinguished
philosophers and religious teachers who held diverse views with
regard to life and its goal. Brahmajala Sutta of the Digha
Nikaya mentions sixty-two varieties of philosophical theories
that prevailed in the time of the Buddha.

One extreme
view that was diametrically opposed to all current religious beliefs
was the nihilistic teaching of the materialists who were also
termed Carvakas after the name of the founder. According
to ancient materialism which, in Pali and Samskrit, was known
as Lokayata, man is annihilated after death, leaving behind
him whatever force generated by him. In their opinion death is
the end of all. This present world alone is real. "Eat, drink,
and be merry, for death comes to all," appears to be the
ideal of their system. "Virtue", they say, "is
a delusion and enjoyment is the only reality. Religion is a foolish
aberration, a mental disease. There was a distrust of everything
good, high, pure and compassionate. Their theory stands for sensualism
and selfishness and the gross affirmation of the loud will. There
is no need to control passion and instinct, since they are the
nature's legacy to men."

Another extreme view was that emancipation was possible only by
leading a life of strict asceticism. This was purely a religious
doctrine firmly held by the ascetics of the highest order. The
five monks that attended on the Bodhisatta, during His struggle
for Enlightenment, tenaciously adhered to this belief.

In accordance with this view the Buddha, too, before His Enlightenment
subjected Himself to all forms of austerity. After an extraordinary
struggle for six years He realized the utter futility of self-mortification.
Consequently, He changed His unsuccessful hard course and adopted
a middle way. His favourite disciples thus lost confidence in
Him and deserted Him, saying -- "The ascetic Gotama had become
luxurious, had ceased from striving, and had returned to a life
of comfort." Their unexpected desertion was definitely a
material loss to Him as they ministered to all His needs. Nevertheless,
He was not discouraged. The iron-willed Bodhisatta must have probably
felt happy for being left alone. With unabated enthusiasm and
with restored energy He persistently strove until He attained
Enlightenment, the object of His life.

Precisely two months after His Enlightenment on the Asalha (July)
full moon day the Buddha delivered His first discourse to the
five monks that attended on Him.

Dhammacakka is the name given to this
first discourse of the Buddha. It is frequently represented as
meaning "The Kingdom of Truth." "The Kingdom of
Righteousness." "The Wheel of Truth." According
to the commentators Dhamma here means wisdom or knowledge, and
Cakka means founding or establishment. Dhammacakka therefore means
the founding or establishment of wisdom. Dhammacakkappavattana
means The Exposition of the Establishment of Wisdom. Dhamma may
also be interpreted as Truth, and cakka as wheel. Dhammacakkappavattana
would therefore mean -- The Turning or The Establishment of the
Wheel of Truth.

In this most important discourse the Buddha expounds the Middle
Path which He Himself discovered and which forms the essence of
His new teaching. He opened the discourse by exhorting the five
monks who believed in strict asceticism to avoid the extremes
of self-indulgence and self-mortification as both do not lead
to perfect Peace and Enlightenment. The former retards one's spiritual
progress, the latter weakens one's intellect. He criticized both
views as He realized by personal experience their futility and
enunciated the most practicable, rational and beneficial path,
which alone leads to perfect purity and absolute Deliverance.

This discourse was expounded by the Buddha while He was residing
at the Deer Park in Isipatana near Benares.

The intellectual five monks who were closely associated with the
Buddha for six years were the only human beings that were present
to hear the sermon. Books state that many invisible beings such
as Devas and Brahmas also took advantage of the golden opportunity
of listening to the sermon. As Buddhists believe in the existence
of realms other than this world, inhabited by beings with subtle
bodies imperceptible to the physical eye, possibly many Devas
and Brahmas were also present on this great occasion. Nevertheless,
it is clear that the Buddha was directly addressing the five monks
and the discourse was intended mainly for them.

At the outset the Buddha cautioned them to avoid the two extremes.
His actual words were:-- "There are two extremes (anta)
which should not be resorted to by a recluse (pabbajitena),"
Special emphasis was laid on the two terms "anta" which
means end or extreme and "pabbajita" which means one
who has renounced the world.

One extreme, in the Buddha's own words, was the constant attachment
to sensual pleasures (kamasukhallikanuyoga). The Buddha
described this extreme as base, vulgar, worldly, ignoble, and
profitless.

This should not be misunderstood to mean that the Buddha expects
all His followers to give up material pleasures and retire to
a forest without enjoying this life. The Buddha was not so narrow
minded.

Whatever the deluded sensualist may feel about it, to the dispassionate
thinker the enjoyment of sensual pleasures is distinctly short-lived,
never completely satisfying, and results in unpleasant reactions.
Speaking of wordly happiness, the Buddha says that the acquisition
of wealth and the enjoyment of possessions are two sources of
pleasure for a layman. An understanding recluse would not however
seek delight in the pursuit of these fleeting pleasures. To the
surprise of the average man he might shun them. What constitutes
pleasure to the former is a source of alarm to the latter to whom
renunciation alone is pleasure.

The other extreme is the constant addiction to self-mortification
(attakilamathanuyoga). Commenting on this extreme, which
is not practised by the ordinary man, the Buddha remarks that
it is painful, ignoble, and profitless. Unlike the first extreme
this is not described as base, worldly, and vulgar. The selection
of these three terms is very striking. As a rule it is the sincere
recluse who has renounced his attachment to sensual pleasures
that resorts to this painful method, mainly with the object of
gaining his deliverance from the ills of life. The Buddha, who
has had painful experience of this profitless course, describes
it as useless. It only multiplies suffering instead of diminishing
it.

The Buddhas and Arahants are described as Ariyas meaning Nobles.
Anariya (ignoble) may therefore be construed as not characteristic
of the Buddha and Arahants who are free from passions. Attha means
the ultimate Good, which for a Buddhist is Nibbana, the complete
emancipation from suffering. Therefore anatthasamhita may
be construed as not conducive to ultimate Good.

The Buddha at first cleared the issues and removed the false notions
of His hearers. When their troubled minds became pliable and receptive
the Buddha related His personal experience with regard to these
two extremes.

The Buddha says that He (the Tathagata), realizing the error of
both these two extremes, followed a middle path. This new path
or way was discovered by Himself. The Buddha termed His new system
Majjhima Patipada -- the Middle Way. To persuade His disciples
to give heed to His new path He spoke of its various blessings.
Unlike the two diametrically opposite extremes this middle path
produces spiritual insight and intellectual wisdom to see things
as they truly are. When the insight is clarified and the intellect
is sharpened everything is a seen in its true perspective.

Furthermore, unlike the first extreme which stimulates passions,
this Middle Way leads to the subjugation of passions which results
in Peace. Above all it leads to the attaintment of the four supramundane
Paths of Sainthood, to the understanding of the four Noble Truths,
and finally to the realization of the ultimate Goal, Nibbana.

Now, what is the Middle Way? The Buddha replies: It is the Noble
Eightfold Path. The eight factors are then enumerated in the discourse.

The first factor is Right Understanding, the keynote of Buddhism.
The Buddha started with Right Understanding in order to clear
the doubts of the monks and guide them on the right way. Right
Understanding deals with the knowledge of oneself as one really
is; it leads to Right Thoughts of non-attachment or renunciation
(nekkhammasamkappa), loving-kindness (avyapada samkappa),
and harmlessness (avihimsa samhappa), which are opposed
to selfishness, illwill, and cruelty respectively. Right Thoughts
result in Right Speech, Right Action, and Right Livelihood, which
three factors perfect one's morality. The sixth factor is Right
Effort which deals with the elimination of evil states and the
development of good states in oneself. This self-purification
is best done by a careful introspection, for which Right Mindfulness,
the seventh factor, is essential. Effort, combined with Mindfulness,
produces Right Concentration or one-pointedness of the mind, the
eighth factor. A one-pointed mind resembles a polished mirror
where everything is clearly reflected with no distortion.

Prefacing the discourse with the two extremes and His newly discovered
Middle Way, the Buddha expounded the Four Noble Truths in detail.

Sacca is the Pali term for Truth which means that which
is. Its Samskrit equivalent is satya which denotes an incontrovertible
fact. The Buddha enunciates four such Truths, the foundations
of His teaching, which are associated with the so-called being.
Hence His doctrine is homocentric, opposed to theocentric religions.
It is introvert and not extrovert. Whether the Buddha arises or
not these Truths exist, and it is a Buddha that reveals them to
the deluded world. They do not and cannot change with time, because
they are eternal truths. The Buddha was not indebted to anyone
for His realization of them, as He Himself remarked in this discourse
thus: "With regard to things unheard before, there arose
in me the eye, the knowledge, the wisdom, the insight and the
light." These words are very significant because they testify
to the originality of His new Teaching. Hence there is no justification
in the statement that Buddhism is a natural outgrowth of Hinduism,
although it is true that there are some fundamental doctrines
common to both systems.

These Truths are in Pali termed Ariya Saccani. They are so called
because they were discovered by the Greatest Ariya, that is, one
who is far removed from passions.

The First Noble Truth deals with dukkha which, for need
of a better English equivalent, is inappropriately rendered by
suffering or sorrow. As a feeling dukkha means that which is difficult
to be endured. As an abstract truth dukkha is used in the sense
of contemptible (du) emptiness (kha). The world
rests on suffering -- hence it is contemptible. It is devoid of
any reality -- hence it is empty or void. Dukkha therefore means
contemptible void.

Average men are only surface-seers. An Ariya sees things as they
truly are.

To an Ariya all life is suffering and he finds no real happiness
in this world which deceives mankind with illusory pleasures.
Material happiness is merely the gratification of some desire.

All are subject to birth (jati) and consequently to decay
(jara), disease (vyadhi) and finally to death (marana).
No one is exempt from these four causes of suffering.

Wish unfulfilled is also suffering. As a rule one does not wish
to be associated with things or persons one detests nor does one
wish to be separated from things or persons one likes. One's cherished
desires are not however always gratified. At times what one least
expects or what one least desires is thrust on oneself. Such unexpected
unpleasant circumstances become so intolerable and painful that
weak ignorant people are compelled to commit suicide as if such
an act would solve the problem.

Real happiness is found within, and is not to be defined in terms
of wealth, power, honours or conquests. If such worldly possessions
are forcibly or unjustly obtained, or are misdirected or even
viewed with attachment, they become a source of pain and sorrow
for the possessors.

Normally the enjoyment of sensual pleasures is the highest and
only happiness of the average person. There is no doubt some momentary
happiness in the anticipation, gratification, and retrospection
of such fleeting material pleasures, but they are illusory and
temporary. According to the Buddha non-attachment (viragata)
or the transcending of material pleasures is a greater bliss.

In brief this composite body (pancupadanakkhandha) itself
is a cause of suffering.

There are three kinds of craving. The first is the grossest form
of craving, which is simple attachment to all sensual pleasures
(kamatanha). The second is attachment to existence (bhavatanha).
The third is attachment to non-existence (vibhavatanha).
According to the commentaries the last two kinds of craving are
attachment to sensual pleasures connected with the belief of Eternalism
(sassataditthi) and that which is connected with the belief
of Nihilism (ucchedaditthi). Bhavatanha may also be interpreted
as attachment to Realms of Form and vibhavatanha, as attachment
to Formless Realms since Ruparaga and Aruparaga are treated as
two Fetters (samyojanas).

This craving is a powerful mental force latent in all, and is
the chief cause of most of the ills of life. It is this craving,
gross or subtle, that leads to repeated births in Samsara and
that which makes one cling to all forms of life.

The grossest forms of craving are attenuated on attaining Sakadagami,
the second stage of Sainthood, and are eradicated on attaining
Anagami, the third stage of Sainthood. The subtle forms
of craving are eradicated on attaining Arahantship.

Right understanding of the First Noble Truth leads to the eradication
(pahatabba) of craving. The Second Noble Truth thus deals
with the mental attitude of the ordinary man towards the external
objects of sense.

The Third Noble Truth is that there is a complete cessation of
suffering which is Nibbana, the ultimate goal of Buddhists. It
can be achieved in this life itself by the total eradication of
all forms of craving.

This Nibbana is to be comprehended (sacchikatabba) by the
mental eye by renouncing all attachment to the external world.

This First Truth of suffering which depends on this so called
being and various aspects of life, is to be carefully perceived,
analysed and examined (parinneyya). This examination leads
to a proper understanding of oneself as one really is.

The cause of this suffering is craving or attachment (tanha).
This is the Second Noble Truth.

The Dhammapada states: "From craving springs grief, from
craving springs fear; For him who is wholly free from craving,
there is no grief, much less fear." (verse 216).

Craving, the Buddha says, leads to repeated births (ponobhavika).
This Pali term is very noteworthy as there are some scholars who
state that the Buddha did not teach the doctrine of rebirth. This
Second Truth indirectly deals with the past, present and future
births.

This Third Noble Truth has to be realized by developing (bhavetabba)
the Noble Eightfold Path (ariyatthangika magga). This unique
path is the only straight way to Nibbana. This is the Fourth Noble
Truth.

Expounding the Four Truths in various ways, the Buddha concluded
the discourse with the forcible words: "As long, O Bhikkhus,
as the absolute true intuitive knowledge regarding these Four
Noble Truths under their three aspects and twelve modes was not
perfectly clear to me, so long I did not acknowledge that I had
gained the incomparable Supreme Enlightenment.

"When the absolute true intuitive knowledge regarding these
Truths became perfectly clear to me, then only did I acknowledge
that I had gained the incomparable Supreme Enlightenment (anuttara
sammasambodhi)."

"And there arose in me the knowledge and insight: Unshakable
is the deliverance of my mind, this is my last birth, and now
there is no existence again."

At the end of the discourse Kondanna, the senior of the
five disciples, understood the Dhamma and, attaining the first
stage of Sainthood, realized that whatever is subject to origination
all that is subject to cessation -- Yam kinci samudayadhammam
sabbam tam nirodhadhammam.

When the Buddha expounded the discourse of the Dhammacakka, the
earth-bound deities exclaimed: "This excellent Dhammacakka,
which could not be expounded by any ascetic, priest, god, Mara
or Brahma in this world, has been expounded by the Exalted One
at the Deer Park, in Isipatana, near Benares."

Hearing this, Devas and Brahmas of all the other planes also raised
the same joyous cry.

A radiant light, surpassing the effulgence of the gods, appeared
in the world.

The light of the Dhamma illumined the whole world, and brought
peace and happiness to all beings.

oOo

Taken from "The Buddha and His
Teachings"Written by Ven. NaradaPublished by Cultural Conservation Trust